The so-called natural disasters are that in the past few hundred years since the Eastern Han Dynasty, the north has become colder and colder, and the Hu people who originally lived in the north have lost their living space, so they gradually migrated south and competed with the Han people for living space. At the same time, since the founding of the Great Jin Dynasty, especially in the past few years since Emperor Hui succeeded to the throne, natural disasters such as plagues, droughts, ice and snow disasters, earthquakes, and floods have continued, and countless displaced people have begged for food everywhere, and the world has been starving.

And this man-made disaster is that these local governors do not treat these Hu people calmly at all, pay taxes and miscellaneous taxes harshly, and even worse, plunder the Hu people everywhere and sell them as slaves.

Although Lin Yi was a historian in his previous life, or he didn't know much about this history itself, after such a long time after coming to this world, he still understands such a simple truth.

How to adapt to the development of this era, promote the integration of various ethnic groups, and promote the development of difficult areas of the Huai River without going through constant wars has now become the most important problem that plagues Lin Yi.

In the early stage of the Xia Dynasty or even earlier, the ancient Shu Kingdom located in the Chengdu Plain had formed a highly developed bronze civilization, becoming an important source of Chinese civilization and one of the birthplaces of the Chinese nation. According to records, the ancient Shu Kingdom had five dynasties, namely Silkworm Cong, Baiguan, Yuyu, Du Yu and Kaiming, and successively set their capitals in Qushang (now Wenjiang District, Chengdu City, also known as Guanghan City), Piyi (now Pi County), Xindu (now Xindu District, Chengdu City), and Guangdu (now Shuangliu County). At the end of the Spring and Autumn Period (about the 4th century B.C.), the fifth Kaiming King moved the capital to Chengdu, taking the allusion of King Zhou Qianqi "one year and living in Chengdu, two years into Yi, three years in Chengdu", because of the name Chengdu, along with the present, Chengdu has also become a rare city in China and even the world that has not changed its name since the city was built. And "Guangdu, Xindu, Chengdu" are collectively called "the three capitals of ancient Shu".

The wealthy ancient Shu State was the first target of Qin's unification of the world, and King Qin Huiwen made preparations for this for many years. Through a series of strategies such as "The Story of the Stone Ox" and "The Beauty Strategy", the 12th Enlightened King was paralyzed, and the "Stone Bull Road" (i.e., the "Golden Bull Road") from Qin to Shu was opened. In the fifth year of King Shenliang of Zhou (316 BC), King Huiwen of Qin took the opportunity of Ba and Shu to attack each other, and sent Sima Cuo to lead his army into Shu along the Shiniu Road, and captured Shu in a few months. After that, the king of Qin sanli abolished the marquis of Shu and finally placed Shu County, and the county was located in Chengdu, the original Shu capital. In the fourth year of the reign of King Yu of Zhou (311 B.C.), Zhang Yi, the county commander of Shu County of Qin, built the city wall of Chengdu according to the system of the capital Xianyang, and Chengdu became the longest city in China with an accurate historical record. In the fifty-ninth year of the reign of King Zhou (256 BC). King Qin Zhao appointed Li Bing as the county guard of Shu County, and during his tenure he presided over the construction of the world-famous Dujiangyan Water Conservancy Project. The Chengdu Plain is fertile for thousands of miles from then on, "water and drought from people, do not know famine, there is no famine year, it is called heaven". After decades of operation, Chengdu replaced the Guanzhong Plain at the end of the Qin Dynasty and was known as the "Land of Abundance", and this reputation has continued to this day.

In the Han Dynasty, Chengdu's economy was already quite prosperous. The brocade industry was particularly developed and became an important source of tribute for the imperial court. Therefore, the imperial court set up a special Jinguan management in Chengdu, and built the "Jinguan City" in the southwest of Chengdu.

In the second year of the early Huang dynasty of Wei (the first year of Zhangwu of the Shu Han Dynasty, 221 AD). Liu Bei, the king of Hanzhong, was proclaimed emperor with the assistance of Zhuge Liang and others, claimed to inherit the Han dynasty, and named the country Han (known as Shu Han in history, also referred to as Shu). Shu County was changed to Chengdu Prefecture and the capital was set here. During this period, under the personal efforts of Zhuge Liang, the city of Chengdu in Shu Han Dynasty developed rapidly, and after occupying Yizhou. He began to implement the policy of "reassuring the people and relieving the people," "persuading the peasants to manage the peasants," and "reducing the burden by reducing the burden." Chengdu's agriculture, salt industry and brocade industry were greatly developed during this period, and it developed into the largest city in Shu and Han Dynasty, and was the political, economic, military and cultural center of the Shu Han regime.

During the Western Jin Dynasty, Yizhou was divided into two states, Yi and Liang, and Chengdu continued to be the seat of Yizhou. And this Thorn History Mansion is in the Taicheng of Chengdu City, and Lin Yi and Alan found this Thorn History Mansion without much effort.

It was already midnight, and the entire Thorn History Mansion was quiet, although there were three steps and one post in the mansion, and five steps and one sentry, but Lin Yi and Alan naturally came to this Zhao Diao's bedroom easily.

The sound of snoring in the room came one after another, and it came spontaneously, and the snoring was mixed with the sound of shallow breathing, thinking that this should be Zhao Diao's concubine. After Lin Yi opened up these ear essences, his hearing had already improved to an incredible level, and besides, it was the dead of night at this time, so all the sounds in this room naturally couldn't escape his ears at all.

"I can't imagine that this dog official still believes in Wudou Midao!" Lin Yi scolded secretly in his heart, but he saw that all kinds of talismans were pasted everywhere around Zhao Diao's bedroom, and the strokes on the yellow paper were bent, and the symbols and figures that seemed to be words and not words, and seemed to be pictures and not pictures. At this time, Buddhism has not yet spread among the people in Shuzhong, so the five buckets of rice are completely dominant among the people, and the five buckets of rice are the first to spread from the lower classes, and the general people believe in this way. However, it was not until the Eastern Jin Dynasty in later generations that Taoism circulated among the upper nobles, and it was unthinkable that this Zhao Diantang Yizhou Thorn History also believed in this five buckets of rice very much.

The central Shu region is one of the earliest areas where Taoism spread, and the ancestors of Taoism such as Peng Zu and Zhang Ling all learned Taoism here and became immortals. Wudou Midao is one of the early Taoist sects. The founder, Zhang Ling (34~156), was born in Peiguofeng (now Fengxian County, Jiangsu). When Emperor Shun of the Eastern Han Dynasty (126~144) entered Shu, lived in Heming Mountain (now Dayi County, Chengdu) to learn the Tao, and made Taoist books (or Fu books) to teach the people, advocating the descent of heaven and man, giving the way of Zhengyi Alliance, and began to preach in order to cure people's diseases. In order to lead the people, he set up 24 missionary points, called 'Twenty-four Governance', among which Yangpingzhi (in present-day Pengxian County, Sichuan), Lutangzhi (in present-day Mianzhu, Sichuan), and Hemingzhi (in Dayi, present-day Chengdu) were the missionary centers. At the beginning of the founding of the religion, it was influenced by the primitive religion of the Bashu ethnic minorities, and the witchcraft color was strong, and the people of the time may be called 'Mi Wu'.

After the fall of the Zhang Lu regime, there was a brief period of silence (during the Three Kingdoms period) in Wudou Midao in the Bashu region. However, after the founding of the Great Jin Dynasty, it gradually became active. To this day, eight or nine out of ten people in Yizhou still believe in the five buckets of rice.

Fu Gong is a combination of Fu and 箓. It refers to the secret text of the name of the gods recorded in the talismans, and is generally written on yellow paper and silk. Wudoumi Taoists claim that the talisman is the text of the gods, and it is a talisman letter that conveys the will of the gods, and it can be used to summon the gods to impeach ghosts, subdue demons and suppress demons, and cure diseases and disasters.

The guide of the talisman technique originated from the witchcraft and was first seen in the Eastern Han Dynasty. Early Taoism inherited this technique, Wudou Rice Dao and Taiping Dao, which were to create runes and water to heal people to attract believers to create organizations. Since then, the Fu Gong Technique has been the main practice of the Heavenly Master Dao and the Zhengyi Sect. The Shangqing faction that emerged in the middle of the Eastern Jin Dynasty was also based on talismans, while the Lingbao faction was more focused on talismans. At the end of the Tang Dynasty and the beginning of the Song Dynasty, the Heavenly Master Dao, the Shangqing and Lingbao factions respectively took Longhu Mountain, Maoshan Mountain and Gesoap Mountain as the activity center to form the famous 'Three Mountains Fu'. On the occasion of the Southern Song Dynasty and the Jin and Yuan Dynasties, on the basis of the 'Three Mountains Fu Gong', many Fu schools such as Shenxiao and Qingwei were derived. It can be said that before the Song and Yuan dynasties, Fu Gong Taoism was the mainstream of Taoism. On the occasion of the Jin Yuan, the Quanzhen Dao Neidan rose, but the Zhengyi, who was good at Fu Zheng, was still standing with it in the south. Until the Ming and Qing dynasties, the Zhengyi of the heavy Fu Gong and the Quanzhen Dao of the Lord Neidan have been divided into Taoism. The historical facts of the development of Fu Gong art are consistent with the history of Taoism.

Taoist talismans are widely used. It is used to heal the sick: either the Danshu talisman is put on paper, burned and dissolved in water, so that the sick can drink it, or the talisman is sealed and the sick wear. It is used to exorcise ghosts and evil spirits: wear it on its body, or stick it on the door of the dormitory.

It is used for disaster relief and disaster relief: or the Fu Gong will be thrown into the river embankment to stop the flood, or the book Fu will be called to relieve the drought, etc. As for the Taoist priests to do the ritual of fasting and Jiao, they are inseparable from the talismans, or the calligraphy on the chapter table, playing the gods, or using the talisman to summon the gods and order them to kill the ghosts, or using the talisman to take care of the underworld and refine the souls of the dead. Inside and outside the entire mandala, all kinds of talismans are posted and hung.

The ideological basis of the talisman is the belief in ghosts and gods, and those who claim that it has the effect of summoning gods and impeaching ghosts, suppressing demons and subduing demons are not credible, and those who occasionally say that they have a 'small test' when used to treat diseases are not that they expel the 'ghosts' that cause diseases, and there may be other reasons. It is speculated that some patients with mild illness have a psychological situation in which the ghost has been driven away and the disease has been expelled after drinking the talisman water because they believe in the talisman and drink the talisman water. This is similar to psychotherapy in medicine, where it is not the talisman itself that works, but the positive state of mind that the talisman induces, prompting the body to mobilize its defense mechanisms to overcome the disease. Another possibility is the role of Qigong.

For example, some calligraphy and Taoist priests have a very good internal refining work, and the luck of the calligraphy is on the symbol, and it is used to cure diseases, and produce a certain curative effect. Modern qigong has been shown to be able to cure certain diseases, and this method of curing diseases with Fu Zai Qi may be effective for some patients.

Of course, these are modern people's arguments on the art of talisman from a scientific point of view, but whether this talisman has exceeded the amount of natural power, no one can say, but at this time, this talisman is very common in the land of Shu, whether it is the common people, or the dignitaries generally hang some talismans in their homes to ward off evil spirits and drive away evil.

"Since there is a ghost in your heart, why do you want to do so many evil things!" Lin Yi scolded. Lin Yi said secretly in his heart. I saw a gust of wind coming, and before the two figures had arrived, the door had opened automatically.

"Brother, this doesn't seem right, these talismans are not ordinary mortals!" Alan who followed Lin Yi silently said urgently, but it was too late, Lin Yi had already raised his foot and crossed the threshold. (To be continued......)